Daily Scripture Readings     

Saturday (June 26, 2010)*

Daily Office Lectionary, The Book of Common Prayer, the Episcopal Church in the U.S.A., 1979; cf. The Revised Common Lectionary (RCL), Abingdon Press, 1992

Daily Lectionary, Book of Common Worship, the Presbyterian Church in the U.S.A., 1993

Daily Lectionary, Book of Worship Inter-Lutheran Commission on Worship, c. 1978 (2002 printing) ‡

http://www.satucket.com/lectionary/index.htm

http://www.pcusa.org/lectionary

‡ Daily Lectionary, Evangelical Lutheran Worship, ELCA, 2006. In the Evangelical Lutheran Worship book of 2006, the Daily Lectionary (pp. 1121-1153) is revised to correlate with the Sunday Lectionary (the Revised Common Lectionary) on the three year cycle: Year A, Year B (now current), Year C.  “The readings are chosen so that the days leading up to Sunday (Thursday through Saturday) prepare for the Sunday readings. The days flowing out from Sunday (Monday through Wednesday) reflect upon the Sunday readings” (p. 1121).

Unless otherwise indicated, the scripture texts quoted are from The New Revised Standard Version (Nashville, TN: Thomas Nelson Publishers), 1989.

Saturday

AM Psalm 107:33-43, 108:1-6 (7-13)

PM Psalm 33

Num. 20:14-29

Rom. 6:1-11

Matt. 21:1-11

[Isabel Florence Hapgood]:

http://www.satucket.com/lectionary/isabel_florence_hapgood.htm

Psalm 24

Isaiah 6:1-5; Revelation 5:8-14; John 17:17-23

Eucharistic Readings:

Lamentations 2:2, 10-14, 18-19;

Psalm 74:1-8, 17-20; Matthew 8:5-17

Saturday

Morning: Psalms 56; 149

Num. 20:14-29

Rom. 6:1-11

Matt. 21:1-11

Evening Psalms 118; 111

Saturday

Morning Pss.: 104, 149

Num. 3:1-13

Gal. 6:11-18

Matt. 17:1-13

Evening Pss.: 138, 98

 

Year C Daily Readings

Psalm 16

Deuteronomy 32:15-27, 39-43

Luke 9:21-27

* Saturday in the week of the Fourth Sunday after Pentecost, references for the week of the Sunday closest to June 22, Year Two

 

For the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for June 12, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

 

Episcopal and Presbyterian Readings:

 

Numbers 20:14-29

 

Passage through Edom Refused

 

14 Moses sent messengers from Kadesh to the king of Edom, "Thus says your brother Israel: You know all the adversity that has befallen us: 15 how our ancestors went down to Egypt, and we lived in Egypt a long time; and the Egyptians oppressed us and our ancestors; 16 and when we cried to the LORD, he heard our voice, and sent an angel and brought us out of Egypt; and here we are in Kadesh, a town on the edge of your territory. 17 Now let us pass through your land. We will not pass through field or vineyard, or drink water from any well; we will go along the King's Highway, not turning aside to the right hand or to the left until we have passed through your territory."

18 But Edom said to him, "You shall not pass through, or we will come out with the sword against you." 19 The Israelites said to him, "We will stay on the highway; and if we drink of your water, we and our livestock, then we will pay for it. It is only a small matter; just let us pass through on foot." 20 But he said, "You shall not pass through." And Edom came out against them with a large force, heavily armed. 21 Thus Edom refused to give Israel passage through their territory; so Israel turned away from them.

 

The Death of Aaron

 

22 They set out from Kadesh, and the Israelites, the whole congregation, came to Mount Hor. 23 Then the LORD said to Moses and Aaron at Mount Hor, on the border of the land of Edom, 24 "Let Aaron be gathered to his people. For he shall not enter the land that I have given to the Israelites, because you rebelled against my command at the waters of Meribah. 25 Take Aaron and his son Eleazar, and bring them up Mount Hor; 26 strip Aaron of his vestments, and put them on his son Eleazar. But Aaron shall be gathered to his people, and shall die there." 27 Moses did as the LORD had commanded; they went up Mount Hor in the sight of the whole congregation. 28 Moses stripped Aaron of his vestments, and put them on his son Eleazar; and Aaron died there on the top of the mountain. Moses and Eleazar came down from the mountain. 29 When all the congregation saw that Aaron had died, all the house of Israel mourned for Aaron thirty days.  (Numbers 20:14-29, NRSV).

 

The following comments are repeated here from June 28, 2008 (Saturday in the week of the Sunday closest to June 22, Year Two), when comments were repeated with editing and supplement from July 1, 2006 (Saturday in the week of the Sunday closest to June 22, Year Two), when comments were repeated from June 26, 2004, in an email sent June 25, 2004 for June 26-27.

 

Before setting out from Kadesh, Moses requests permission to pass through Edom. He sends “messengers from Kadesh to the king of Edom” (Num. 20:14a). He appeals to the king on the basis of kinship, “Thus says your brother Israel” (v. 14b), for the Edomites are considered descendants of Esau, brother of Jacob (Gen. 36). According to Nili S. Fox, Moses may be referring “to Edom’s relationship to Jacob (Gen. 25:24-26), a legacy reflected in certain laws (Deut. 23:8). On the other hand, in the ancient Near East ‘brother’ signifies someone of equal status. Here Moses may be indicating that the two groups, the Edomites and the Israelites, are essentially of equal status and should therefore practice a ‘brother’ relationship when dealing with each other” (The Jewish Study Bible, 2004, p. 324, on Num. 20:14). And Moses reminds the Edomite king of Israel’s difficulties. “You know all the adversity that has befallen us:  how our ancestors went down to Egypt, and we lived in Egypt a long time; and the Egyptians oppressed us and our ancestors” (vv. 14c, 15). He reminds the Edomite king of the LORD’s deliverance of Israel from Egyptian bondage, saying, “and when we cried to the LORD, he heard our voice, and sent an angel (j`xAl4ma, mal’āk) and brought us out of Egypt; and here we are in Kadesh, a town on the edge of your territory” (v. 16).  According to Rabbi J. H. Hertz, the word j`xAl4ma (mal’āk), translated here as “angel” (v. 16 NRSV, AV/KJV, JPS 1917; but ‘messenger’ NJPS 1985, 1999, with ‘angel’ in text note b), is used “here in the literal sense of ‘messenger.’ The reference,” he says, “is to Moses, the God-sent liberator and guide” (Pentateuch & Haftorahs, 2nd ed., 24th printing, 1981, p. 657, on Num. 20:16).

 

The request for passage promises that the requested passage will not impose burdens on the Edomites. “Now let us pass through your land. We will not pass through field or vineyard, or drink water from any well; we will go along the King's Highway (j`lAm0,ha j`r,DA, derek hammelek), not turning aside to the right hand or to the left until we have passed through your territory” (v. 17). David P. Wright points out that “passing through Edom would give a more direct route to Transjordan via the King’s Highway (a term used only here in v. 17 and in 21:22), the primary north-south route through Transjordan” (NOAB, 3rd ed., augmented, 2007, on Num. 20:14-21). Fox describes “the King’s Highway [as] an important ancient trade route leading from Damascus to the delta in Egypt via Elath” (op. cit., on v. 17).

 

However, the King of Edom summarily refuses the request: “You shall not pass through, or we will come out with the sword against you” (v. 18). The Israelite request is repeated, promising again not to be troublesome. “The Israelites said to him, We will stay on the highway (hL0As9m4Ba, bam esillāh); and if we drink of your water, we and our livestock, then we will pay for it. It is only a small matter; just let us pass through on foot’ ” (v. 19). “We ask for nothing,” interprets Rabbi Hertz, “that can cause you injury or annoyance” (op. cit., p. 658, on v. 19). But the repeated request is refused, and the refusal is enforced with the army. “ But he [the Edomite king] said, ‘You shall not pass through.’ And Edom came out against them with a large force, heavily armed” (v. 20). And with that, the way through Edom was closed to the Israelites. “Thus Edom refused to give Israel passage through their territory; so Israel turned away from them” (v. 21).

 

Earlier they had intended to enter Canaan from the South; passing through Edom would have allowed them to enter from the East, but, says Rabbi Hertz, “the refusal of the King of Edom forced the Israelites to take a still more circuitous route round the southern portion of Edom. The journey was a terrible one” (op. cit., p. 657, on Num. 20:14-21). So, next “they set out from Kadesh, and the Israelites, the whole congregation, came to Mount Hor” (v. 22). Mount Hor was “the mountain on which Aaron died and on which the Israelites gathered and encamped on the border of Edom (Num. 20:22-29; 33:37-39). Traditionally it has been identified with modern Jebel Harun, overlooking Petra where there is a Muslim shrine. But this is unlikely because Jebel Harun is in the midst of Edom, and its high peaks are not conducive to the gathering of people” (The HarperCollins Bible Dictionary, rev. ed., 1996, s.v. Hor, Mount). According to Wright, “The Israelites need to turn south, toward the Red Sea, in order to avoid Edom (cf. 21:4). The Israelites are not meant to conquer Edom, so they may not engage them in battle” (op. cit., on v. 21). The exact location of Mt. Hor, “on the border of the land of Edom” (v. 23), is not known, but it is remembered as the place where “Moses stripped Aaron of his vestments, and put them on his son Eleazar; and Aaron died there on the top of the mountain” (v. 28). According to Fox, the so-called “Priestly narrative,” that is, the “P” source, continues here:

 

The Priestly narrative continues with the transference of the office of high priest to Eleazar and the Death of Aaron on Mount Hor. Mount Hor is also the site of Aaron’s death according to 33:38 and Deut. 32:50; but in Deut. 10.6 he dies at Moserah. The two geographical names, both of disputed locales, may actually refer to the same site. (op. cit., on vv. 22-29)

 

Upon their arrival at Mount Hor, “the LORD said to Moses and Aaron . . .” (v. 23), “Let Aaron be gathered to his people. For he shall not enter the land that I have given to the Israelites, because you rebelled against my command at the waters of Meribah” (v. 24; cf. vv. 11-12 and yesterday’s comments). The office and authority of the high priesthood is to be transferred to Aaron’s son Eleazar. “Take Aaron,” says the LORD, “and his son Eleazar, and bring them up Mount Hor; strip Aaron of his vestments, and put them on his son Eleazar. But Aaron shall be gathered to his people, and shall die there” (vv. 25-26). And Moses did as he was commanded after going “up Mount Hor in the sight of the whole congregation (v. 27). He “stripped Aaron of his vestments, and put them on his son Eleazar; and Aaron died there on the top of the mountain. Moses and Eleazar came down from the mountain” (v. 28). Wright says, “One would expect this investiture to occur at the sanctuary with a consecration rite (cf. Lev. 8)” (op. cit., on v. 26), but the circumstances likely prevented that. And as one might expect, “when  all the congregation saw that Aaron had died, all the house of Israel mourned for Aaron thirty days” (v. 29). Wright notes a similar period of mourning for Moses (op. cit. on v. 29, with ref. to Deut. 34:8). Fox says,

 

The fact that all Israel mourned Aaron for thirty days, instead of the customary seven (Gen. 50:10; 1 Sam. 31:13), reflects his stature in the community. Moses is also mourned for thirty days (Deut. 34:8). In later Jewish law, these are reconciled by having a more stringent period of seven days of mourning followed by a period of moderate mourning that lasts for an additional twenty-three days. According to a midrashic tradition, Aaron was loved by the people because he was a harbinger of peace, especially between husband and wife (’Avot R. Nat.12).  (loc. cit.)

 

Rabbi Hertz also echoes the thought of Aaron as “the ideal peace-maker”:

 

In later Jewish thought, Aaron is the ideal peace-maker; and Hillel bids every man to be a ‘disciple of Aaron, loving peace and pursuing peace, loving his fellowmen and bringing them near to the Torah'. According to rabbinic legend, he [Aaron] would go from house to house, and whenever he found one who did not know how to recite the Shema, he taught him to recite it. He did not, however, restrict his activities to ‘establishing peace between God and man', but strove to establish peace between man and his fellow. If he discovered that two men had fallen out, he hastened first to the one, then to the other, saying to each: ‘If thou didst but know how he with whom thou hast quarrelled regrets his action!'. . . This kindness of his led many a sinner to reform . . . When Aaron died, the angels lamented in the words: ‘The law of truth was in his mouth, and unrighteousness was not found in his lips; he walked with Me in peace and uprightness, and did turn many away from iniquity' (Malachi ii, 6).

 

Romans 6:1-11

 

6:1  What then are we to say? Should we continue in sin in order that grace may abound? 2 By no means! How can we who died to sin go on living in it? 3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life.

5 For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him so that the body of sin might be destroyed, and we might no longer be enslaved to sin. 7 For whoever has died is freed from sin. 8 But if we have died with Christ, we believe that we will also live with him. 9 We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 The death he died, he died to sin, once for all; but the life he lives, he lives to God. 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus.  (Romans 6:1-11, NRSV)

 

 

The following comments are based on relevant comments from those on Romans 6:3-14 of February 28, 2010 (the Second Sunday of Lent, Year Two), when comments were based on comments on Romans 6:1-11 and vv. 12-23 of March 20 and 21, 2009 (Friday and Saturday in the week of the Third Sunday of Lent, Year One), when comments were repeated from June 28, 2008 (Saturday in the week of the Sunday closest to June 22, Year Two), when comments were repeated with editing and supplement from March 16, 2007 (Friday in the week of the Third Sunday of Lent, Year One), when comments were combined with revision and supplement  from June 26, 2004, in an email sent June 25, 2004 for June 26-27, from March 4, 2005, two years ago  (Friday in the week of the Third Sunday of Lent, Year One), from July 1, 2006 (Saturday in the week of the Sunday closest to June 22, Year Two), and from March 12, 2006 (the Second Sunday in Lent, Year Two). Some comments from February 28, 2010 will be relevant on Monday.

 

Paul has presented his case for justification (righteousness) by faith (through trust) in Christ in Romans, chapters three and four with a description of the resulting benefits, “since we are justified by faith” (5:1, cf. vv. 1-11). The concept is further explained by the comparison and contrast of Adam and Christ and the reversal of the consequences of Adam’s transgression by Jesus’ act of righteousness which brings the free gift of righteousness (5:12-21). Paul is emphatic in the conclusion of the comparison. “For just as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous” (5:19). He anticipates further topics, saying, “But law came in, with the result that the trespass multiplied; but where sin increased, grace abounded all the more, so that, just as sin exercised dominion in death, so grace might also exercise dominion through justification leading to eternal life through Jesus Christ our Lord” (vv. 20-21).

 

In the continuation, Paul wards off a misunderstanding of the statement, “where sin increased, grace abounded all the more” (5:20). He asks, “What then are we to say? Should we continue in sin in order that grace may abound?” (6:1). His immediate answer to the hypothetical question is a resounding “By no means!” (v. 2a, mh; gevnoito, mē genoito, lit. ‘may it never happen!,’ AV/KJV ‘God forbid’). According to Daniel B. Wallace, “In 12 of Paul’s 14 uses [of mh; gevnoito (mē genoito)] ‘it expresses the apostle’s abhorrence of an inference which he fears may be (falsely) drawn from his argument’ (Burton, Moods and Tenses, 79 [sec. 177])” (Greek Grammar Beyond the Basics; An Exegetical Syntax of the New Testament, 1996, p. 481, in a footnote). Another rhetorical question drives the point home. “How can we who died to sin go on living in it?” (v. 2b). Neil Elliott explains that “Yes” would be the answer “Only if grace were simply a matter of being relieved of the punishment for trespasses. But it is ‘much more’ (5:12-21)” (NOAB, 3rd ed., augmented, 2007, on Rom. 6:1). Another question points to the way we are delivered from the power of sin. “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?” (v. 3). The cure for the power of sin is presented here as participating with Christ Jesus in the events of holy week. “So you must consider yourselves dead to sin and alive to God in Christ Jesus" (Rom. 6:11). “Therefore,” says Paul, “we have been buried with him by baptism into death” (Rom. 6:4a). To be "baptized into Christ Jesus” is to be “baptized into his death” (v. 3), and to be “buried with him by baptism into death” (v. 4). In this way, the power of sin, our slavery to sin (vv. 16-17), is broken.

 

A Quaker view of Paul’s description of being “baptized into Christ Jesus” as being “baptized into his death” (Rom. 6:3) would suggest that being baptized into death is no more like being immersed in water than is being “baptized into Moses” (1 Cor. 10:2). In neither case was water essential. The salvation of the Israelites who followed Moses through the sea was in being kept dry. But what they would mean–certainly what I mean–is that it is the spiritual reality that counts. I have other Christian friends who would say water baptism is an outward sign of an inward reality. Historically, Quakers have insisted on that inward reality. But what is the inward reality? The death is the crucifixion of “our old self” which destroys “the body of sin” so that we are no longer “enslaved to sin” (v. 6).

 

The other side of this is a resurrection to “newness of life.” The “baptism into death” is “so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life” (Rom. 6:4b). “For if (eij, ei) we have been united with him in a death like his,” explains Paul, “we will certainly be united with him in a resurrection like his” (v. 5). Leander E. Keck says, “If, [better] ‘since,’ expressing, not doubt but a fulfilled condition” (The HarperCollins Study Bible, rev. ed., 2006, on Rom. 6:5). “We know,” says Paul, “that our old self (a[nqrwpoV, anthrōpos) was crucified with him so that the body of sin might be destroyed and we might no longer be enslaved to sin” (v. 6). The word a[nqrwpoV (anthrōpos), which often means “man” or “humankind,” is used here of “a being in conflict at a transcendent level.” In 2 Corinthians 4:16 Paul refers to “the outer being (a[nqrwpoV, anthrōpos)” as opposed to “the inner. But “from another viewpoint [there is the] contrast of palaio;V [palaios = ‘old’] and kaino;V [kainos] (nevoV [neos]) a[nqrwpoV [anthrōpos]” as here (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rd ed., 2000, s.v. a[nqrwpoV, anthrōpos, meaning no. 5).“For whoever has died to sin,” says Paul, “is freed from sin” (v. 7). If our participation, our reenactment of the events of Holy Week, if you will, includes being baptized into the death of Christ, it also includes the hope of participating in his resurrection from death. “But if we have died with Christ, we believe that we will also live with him” (v. 8). Paul explains that Christ is free from the power of death. “We know,” he says, “that Christ, being raised from the dead, will never die again; death no longer has dominion over him” (v. 9). Christ, through his incarnation (Jn. 1:14; cf. Phil. 2:6-8), became fully human, and as such, subject to death as a human, but through the power of his resurrection he is now no longer subject to death. “The death he died,” says Paul, “he died to sin, once for all (ejfavpax, ephapax); but the life he lives, he lives to God” (v. 10). And this freedom from the dominion of death applies to us as believers in Christ. Of the words, “he died to sin,” Keck says, “In death the power of sin was terminated; see v. 7; cf. 7:1-6.” And he adds, “Once for all [means] once for all time. See Heb. 7:27; 9:26-28” (op. cit., on v. 10). Paul emphasizes the application to Christian believers. “So you also must consider yourselves dead to sin and alive to God in Christ Jesus” (v. 11) Later in chapter 6, Paul reminds us that since we have been set free from the power of sin, we should “not let sin exercise dominion in [our] mortal bodies” (v. 12). We must “now present [our] members as slaves to righteousness for sanctification” (v. 19). But we may rejoice in being freed from the power of sin. So there is a future resurrection for us as well as a present “newness of life” as we are “alive to God in Christ Jesus.”

 

Matthew 21:1-11

 

21:1 When they had come near Jerusalem and had reached Bethphage, at the Mount of Olives, Jesus sent two disciples, 2 saying to them, "Go into the village ahead of you, and immediately you will find a donkey tied, and a colt with her; untie them and bring them to me. 3 If anyone says anything to you, just say this, 'The Lord needs them.' And he will send them immediately." 4 This took place to fulfill what had been spoken through the prophet, saying,

5 "Tell the daughter of Zion,

Look, your king is coming to you,

humble, and mounted on a donkey,

and on a colt, the foal of a donkey."

6 The disciples went and did as Jesus had directed them; 7 they brought the donkey and the colt, and put their cloaks on them, and he sat on them. 8 A very large crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. 9 The crowds that went ahead of him and that followed were shouting,

"Hosanna to the Son of David!

Blessed is the one who comes in the name of the Lord!

Hosanna in the highest heaven!"

10 When he entered Jerusalem, the whole city was in turmoil, asking, "Who is this?" 11 The crowds were saying, "This is the prophet Jesus from Nazareth in Galilee."  (Matthew 21:1-11, NRSV)

 

The following comments are repeated here from November 30, 2009 (Monday in the week of the First Sunday of Advent, Year Two), when comments were repeated from November 23, 2008 (the Sunday closest to November 23, Year Two), when comments were repeated from June 28, 2008 (Saturday in the week of the Sunday closest to June 22, Year Two), when comments were repeated from December 3, 2007 (Monday in the week of the First Sunday of Advent, Year Two), when comments were repeated with editing and supplement from November 26, 2006 (the Sunday closest to November 23, Year Two), and from July 1, 2007 (Saturday in the week of the Sunday closest to June 22, Year Two), comments earlier combined with some revision from June 26, 2004, in an email sent June 25, 2004 for June 26-27, and from November 28, 2005 (Monday in the week of the first Sunday in Advent, Year Two).

 

The accounts of Jesus Triumphal Entry into Jerusalem are presented in a four-column table in a separate file, Triumphal Entry Gospel Parallels.  For recent comments on Mark’s version, see the Archive for August 15, 2009 (Saturday in the week of the Sunday closest to August 10, Year One). For recent comments on Luke’s version, see the Archive for June 11, 2009 (Thursday in the week of the Sunday closest to June 8, Year One). For recent comments on John’s version, see the Archive for April 6, 2009 (Monday of Holy Week, Year One).

 

As might be expected, all of the Gospels lead into the story of Jesus’ Triumphal Entry into Jerusalem with reference to his approach to the city (Mt. 21:1a; Mk. 11:1a; Lk. 19:28; Jn. 12:12). Mark points out that Jesus and the disciples “were approaching Jerusalem, at Bethphage and Bethany, near the Mount of Olives” (Mk. 11:1), but Matthew, perhaps aware that Jesus would have come to Bethany before Bethpage, omits reference to the former at this point (Mt. 21:1). According to Mary K. Milne, Bethany is “a village on the lower eastern slope of the Mount of Olives (Mark 11:1; Luke 19:29), about fifteen stadia (approximately two miles) east of Jerusalem” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Bethany). While the “exact location” of Bethpage has never been determined, it was “a village apparently on the Mount of Olives, near Bethany” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Bethpage). John, who makes a point of noting Jewish festivals (Passover, Jn. 2:23; cf. 4:45; an unnamed festival, 5:1; Passover, 6:4; Booths, 7:2, 8, 8, 10, 11, 14, 37; Dedication, 10:2; and the final Passover, 11:56; 12:12; etc.), describes the crowd that met Jesus as “the great crowd that had come to the festival [i.e., the final Passover in the period of Jesus’ ministry]” (Jn. 12:12).

 

Bethphage is apparently the village to which Jesus refers, when according to Mark, he says, “Go into the village ahead of you, and immediately as you enter it, you will find tied there a colt that has never been ridden; untie it and bring it” (Mk. 11:2; cf. Lk. 19:30). Matthew’s version omits “as you enter it,” but has two animals, adding the colt’s mother: “. . . you will find a donkey tied, and a colt with her; untie them and bring them to me” (Mt. 21:2b). Jesus anticipates possible objections from those who may observe them as they get the animal(s). According to Mark, he says, “If anyone says to you, ‘Why are you doing this?’ just say this, ‘The Lord needs it and will send it back here immediately’ ” (Mk. 11:3). Luke cuts this statement rather short. “If anyone asks you, ‘Why are you untying it?’ just say this, ‘The Lord needs it” (Lk. 19:31). Matthew takes the promise to return the animal quickly as a prediction that the owner “will send them immediately” (Mt. 21:3). Krister Stendahl says that “Mt. follows Mk., but he finds it unnecessary to tell how Jesus’ predictions of what would happen when they went to get the ass came true (Mk. 11:4-5); Jesus’ command is enough” (Peake’s Commentary on the Bible, 1962, reprinted 1972, p. 790, sec. 690 b, on Mt. 21:1-9).

 

At this point, Matthew introduces one of his fulfillment quotations (cf. Mt. 1:22-23; 2:17-18; etc.). He introduces the saying with his formula, “This took place to fulfill what had been spoken through the prophet, saying,” (Mt. 21:4; cf. Mt. 1:22). The first of these quotations refers to “what had been spoken by the Lord through the prophet” (Mt. 1:22), identifying God as the source of the prophecy. The subsequent “fulfillment quotations” abbreviate the formula, for example, “what had been spoken through the prophet Jeremiah” (Mt. 2:17), but the divine source, “by the Lord,” continues to be understood. Matthew presents the quotation: “Tell the daughter of Zion, / Look, your king is coming to you, / humble, and mounted on a donkey, / and on a colt, the foal of a donkey” (Mt. 21:5). The Zechariah text says, “Rejoice greatly, O daughter Zion! / Shout aloud, O daughter Jerusalem! / Lo your king comes to you; / triumphant and victorious is he, / humble and riding on a donkey, / on a colt, the foal of a donkey” (Zech. 9:9). The quotation is perhaps influenced by Isaiah 62:11, “The LORD has proclaimed / to the end of the earth: / Say to daughter Zion, ‘ ’See, your salvation comes; / his reward is with him, / and his recompense before him’ ” (cf. Robert G. Bratcher, ed., Old Testament Quotations in the New Testament, Helps for Translators, 3rd rev. ed., 1967, p. 8).

 

John also cites Zechariah 9:9 (Jn. 12:15). But only Matthew sees the Zechariah text as a reference to two animals, apparently misconstruing the synonymous parallelism of the last two lines, “humble and riding on a donkey, / on a colt, the foal of a donkey” (Zech. 9:9e, f). Matthew tells us that the two disciples “went and did as Jesus had directed them; they brought the donkey and the colt, and put their cloaks on them, and he [Jesus] sat on them” (Mt. 21:6-7; cf. Mk. 11:4-7; Lk. 19:32-35). In John’s account there is no errand of the disciples; he simply reports that “Jesus found a young donkey and sat on it” (Jn. 12:14), which leads into the quotation from Zechariah (see above). John also points out that Jesus’ “disciples did not understand these things at first” (Jn. 12:16a), but later they made the connection with the prophecy: “when Jesus was glorified, then they remembered that these things had been written of him and had been done to him” (v. 16b).

 

All of the Gospels report the acclamation of the crowds based on Psalm 118:25-26. Matthew tells us, “The crowds that went ahead of him and that followed were shouting, ‘Hosanna to the Son of David! / Blessed is the one who comes in the name of the Lord! / Hosanna in the highest heaven!’ ” (Mt. 21:9; cf. Mk. 11:9; Jn. 12:13). In this acclaim, the key word, “hosanna” (Hōsanna, Mt. 21:9; Mk. 11:9; Hebrew xnA hfAyw9Oh, hôshî‘āh nāh, Aramaic xnA fwaOh, hôsha  nā’), is a prayer meaning “Help,” “Save,” or “Rescue, O LORD” and as such is an exclamation of prayer. But this appeal “became a liturgical formula; as a part of the Hallel [Pss. 113-18 Heb.], it was familiar to everyone in Israel” (BDAG [= Bauer-Danker-Arndt-Gingrich], A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed., 2000, s.v. wJsannav [hōsanna]). The Hallel is used in Judaism: “The prayer liturgy is augmented with additional prayers, including the Hallel, a collection of blessings and psalms, recited on Rosh Hodesh (the beginning of each lunar month) and on the pilgrimage festivals” (Jewish Festivals in Israel, on the Internet site of the Israel Ministry of Foreign Affairs at http://www.mfa.gov.il/MFA/Facts+About+Israel/People/Jewish+Festivals+in+Israel.htm, accessed again June 25, 2010). While the aspect of petitioning prayer seems appropriate in the acclamation of Jesus, it surely anticipates victory. (The crowds, however, did not anticipate the form of Jesus’ victory, nor, apparently did the disciples.)

 

Luke’s version has the crowds “praise God joyfully with a loud voice for all the deeds of power that they had seen” (Lk. 19:37), has them acclaim “the king,” rather than “the one,” “who comes in the name of the Lord” (v. 38a), and even seems to have them allude to the praise of the angels who appeared to the shepherds on the night of Jesus’ birth (Lk. 2:14) as they say, “Peace in heaven, / and glory in the highest heaven!” (Lk. 19:38c). Only Luke tells us that some of the Pharisees said to Jesus, “Teacher, order your disciples to stop” (v. 39), and that he replied, “I tell you, if these were silent, the stones would shout out” (v. 40). John reports the exasperation of the Pharisees because “the crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to testify” (Jn. 12:17). “You see,” they said, “you can do nothing. Look, the world has gone after him!” (v. 19; cf. Jn. 11:46-53). Mark reports that after entering Jerusalem, Jesus “went into the temple; and when he had looked around at everything, as it was already late, he went out to Bethany with the twelve” (Mk. 11:11). Matthew ends his account of the Triumphal Entry by noting the effect on the city and the crowds. “When he [Jesus] entered Jerusalem,” says Matthew, “the whole city was in turmoil, asking, ‘Who is this?’ ” (Mt. 21:10). “The crowds,” says Matthew, “were saying, ‘This is the prophet Jesus from Nazareth in Galilee’ ” (v. 11). Stendahl apparently identifies these who recognize Jesus as the prophet from Nazareth with the crowds that shouted “Hosanna to the Son of David!” (v. 9). Stendahl says, “Jesus is followed by an enthusiastic crowd, mostly from Galilee; they hail him as the prophet Jesus from Nazareth, and he goes to the Temple and performs the cleansing right away” (op. cit., p. 790, sec. 690d, on Mt. 21:11). Could one rather distinguish the enthusiastic messianic acclaim of Jesus’ Galilean followers from crowds of Judeans who knew of Jesus by reputation as a prophet? Stendahl, of course, is likely distinguishing two levels here, the actions of the crowds at the time, and Matthew the evangelist’s understanding as he retells the story.

 

Jesus’ actions in riding into Jerusalem on a donkey at this time represent an unmistakable claim that he is the Messiah. N. T. Wright puts it this way. “Within his own time and culture, his [i.e., Jesus’] riding on a donkey over the Mount of Olives, across Kidron, and up to the Temple mount spoke more powerfully than words could have done of a royal claim” (Jesus and the Victory of God, 1996, p. 490). However, he had no armed forces with him, and his kingdom, as he would later tell Pilate, was in some sense, “not from this world” (Jn. 18:36). Marcus J. Borg and John Dominic Crossan contrast this “peasant procession” entering Jerusalem from the east with an “imperial procession” from the west.

 

On the opposite side of the city, from the west, Pontius Pilate, the Roman governor of Idumea, Judea, and Samaria, entered Jerusalem at the head of a column of imperial cavalry and soldiers. Jesus’ procession proclaimed the kingdom of God; Pilate’s proclaimed the power of empire. The two processions embody the central conflict of the week that led to Jesus’ crucifixion. (The Last Week; What the Gospels Really Teach About Jesus’ Final Days in Jerusalem, 2007, p. 2)

 

Hosanna! Save us O Lord! May the Lord be praised!

 

As noted above, for the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for June 12, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

 

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net